Thera 1.30: Uttiya
Tipitaka >> Sutta Pitaka >> Khuddaka Nikaya >> Theragatha >> Thera(30):Uttiya Adapted from the Archaic Translation by Mrs. C.A.F. Rhys Davids. Commentary (Atthakatha) By Acariya Dhammapala Note: 'C' in Pali text is pronounced as 'ch' as in 'China'. ---- Chapter I. Single Verses =30. Uttiya= He was born in this Buddha-age at Savatthī, as the son of a brahmin(priest), and leaving the world on the quest of the Ambrosial,1 he became a Wanderer.2 One day on his 35 travels he came where the Exalted One(Buddha) was preaching, and entered the Monk’s order. From the impurity of his moral principles he could not win the goal. And seeing other bhikkhus(monks) who had won confessing to aññā(supreme attainment), he asked the Lord(Buddha) for a lesson in brief. The Lord(Buddha) answered, 'It follows that you, Uttiya, must purify the rudiments,'3 and he taught him them in brief. Uttiya, accepting the lesson, called up insight, but in the process he fell ill. In his anxiety he put forth every effort, and attained arahantship(enlightenment). Inasmuch as he won to perfect attainment in the face of such a condition, he declared aññā''(supreme attainment),'' with reference to his illness: ---- 30 Ābādhe me samuppanne sati me upapajjatha|| Ābādho me samuppanno kālo me nappamajjitunti.|| || ---- 30 Since sickness has befallen me, O now Let there arise in me true mindfulness. Sickness has now befallen me - it is time For me no more to ease or delay.4 ---- 1 Amata, the not-dead, a term applied to Nibbāna, or the Paths to that; more generally, to the Summum Bonum. 2 Paribbājaka - i.e., an unattached religieux. It is very possible that the Uttiya paribbajaka of Ang., v. 193, and the Uttiya bhikkhu(monk) of Saŋy., v. 166, who asks for a lesson in brief, are identical with this Uttiya. 3 Tvaŋ ādim eva visodhehīti. 4 The unique reiteration of the me, twice in the locative, twice in the dative, in the Paii (the word is identical in both languages), scarcely makes for elegant poetry; but, to be faithful, the translation was bound to reproduce it. It is very possible that there is here a suggestion of the harassed travail of the feverish and ailing, but unfaltering, indomitable brain. Under this aspect the verse becomes a very living document. ---- 1.3-1030 Commentary on the stanza of =Uttiya Thera= The stanza starting with Ābādhe me samuppanne constitutes that of the venerable Thera Uttiya. What is the origin? It is said that he, having done devoted service toward former Buddhas, accumulating merit, conducive towards escape from rounds of repeated rebirths in this and that existence, was reborn as a crocodile of big form in the river Candabhāga at the time of the Blessed One Siddhattha, ninety one aeons from now. On having seen the Blessed One who had come near the shore of the river, he became pious-minded and lay himself down near the river bank being desirous of carrying Him across to the further shore. The Blessed One, out of compassion for him placed His feet on his back. He became joyful and elated, his energy became double due to his speed of zest (pātivega), he consequently cut across the river-channel (sota) with swift speed and carried the Blessed One across to the other bank. The Blessed One observed his mental pleasure, took His departure after having prophesied thus:– “This one on having passed away and from that time onward will wander about his rounds of repeated rebirths among excellent existences (sugati) and attain immortal (amata) nibbāna, ninety four aeons (kappa) later from now.” Rolling round but in excellent existences in that manner, he came to be reborn as the son of a certain brahmin, known by the name of Uttiya, in Sāvatthi, when this Buddha arose. On having come of age, he became a wandering ascetic (paribbājaka), wandered about saying to himself “I shall seek the immortal path (amata),” one day approached the Blessed One, listened to the dhamma, and although he became a monk in the dispensation (sāsana) he was not able to bring about distinction (visesa) because of his non-purification of such qualities as moral precepts and so on, but on having seen other bhukkhus making manifest their Arahantship (aññā) after bringing about their distinction (visesa), approached the Master, and asked for His admonition but briefly. The Master also gave him teaching but briefly by beginning thus:– “O Uttiya! Here, therefore, you should have your beginning even, purified.” He stood by His advice and began to develop clear insight (vipasanā). When he had begun to develop clear insight (vipassanā), ailment arose (in him). When, however, ailment arose, there sprang up well remorse (in him), made it the basis of beginning with his exertion, did the deed of developing clear insight (vipassanā) where he indulged himself and attained Arahantship. Hence, it has been stated in the Apadāna:– “I was then a crocodile on the river bank of Candabhāta; in pursuit of my own pasture, I went to the landing- place of the river. At that juncture, Siddhattha, that self- made foremost personage came near the river’s landing place being desirous of crossing the river. When the self-awakened Buddha approached I also went near there; having approached the self-awakened Buddha, I spoke these words. Please mount me, O Great Hero! I shall send you across; it is my paternal proper beat; please have sympathy (for me) O Great Sage! Having heard my request (uggajjana) the Great Sage rode (on me); joyous with joyful heart I sent the leader of the world across. The world-leader Siddhattha consoled (assāseti) me there on the other bank of the river that (this one) will obtain the immortal state (amata). On having passed away from that body, I reached the divine world; I enjoyed divine bliss surrounded (purakkhato) by nymps. For seven times I was divine king exercising heavenly sovereignty; for three times I was world-king reigning on earth. I indulged in seclusion; being mature in wisdom and well self-controlled, I carry my ultimate body, in the dispensa- tion of the self-awakened Buddha. It was ninety four aeons (kappa) ago from now that I sent the bull among men across. I do not remember any evil existence (duggati); this is the fruitful result of sending across. My depravity has been burnt. … Buddha’s instruction had been carried out. Having, however, attained Arahantship, he uttered a stanza starting with Ābādhāme samuppanne making manifest his Arahantship (aññā), in the course of clarifying (vibhāvanamudha) the manner of all-round perfection (paripuṇṇa) of his own right proper practice (paṭipatti). 30. There, ābādhe me samuppanne is to be construed thus:– when the ailment caused by uncommon disturbance of humours (dhātukkhobha), which gained the name of ābādha (disease)” because of its being bodily illness, itself sprang up in me. Sati me udapajjada is to be construed as:– “To me, indeed, ailment has arisen; indeed, however, there exists this condition (ṭhāna); if this ailment worsens (vād̄dheyya); as long as, however, this ailment worsens (vād̄dheyya); as long as, however, this ailment does not become worse (vād̄dhati), then (handa) I begin exerting myself saying to myself:– “for the attainment of what has not been attained, for the achievement of what has not been achieved, for the visualisation of what has not been visualised,” thus, mindfulness, which had become the basis (vatthu) of putting forth exertion, sprang up in me who was being oppressed by painful feeling by way of that self-same ailment. Therefore, it has been stated: “Ābādho me samuppanno, kālo me nappamajjituṃ (ailment has sprung up by itself to me; time it is, for me not to be negligent).” Having, in this manner, made the arisen mindfulness the goad, indeed, this Thera attained Arahantship. The Commentary on the stanza of the Thera Uttiya is complete. The Commentary on the third Chapter is complete. ----